MAKE OF YOURSELF

A CAPACITY

AND I WILL MAKE MYSELF A TORRENT

Jesus’ words to St. Angela of Foligna

Make of Yourself a Capacity

Jesus said to St. Angela of Foligna: "Make of yourself a capacity and I will make myself a torrent!"

This page is all about learning how to make ourselves a capacity - people who can be completely filled with the love of God - so that we can effectively love others.

But let's start with first things first. In order to give love to others, we first need to receive God's personal love for us...

Sacred Scripture tells us that “We love because he first loved us” (1 John 4:19).

That is important! His personal love for us is the foundation for our ability to love others, but… there is more.

The reason God wants us to love is because he is love, and he created us to be like him — to be love. The only reason we’re able to love is because God loves us first: “Love comes from God … because God is love” (1 John 4:7-8).

We were created in God’s image to do two things on Earth: Learn to love God above all things and learn to love other people with his love. Life is all about love.

Pastor Rick Warren says: But love all started with God. He loved us first, and that gives us the ability to love others (1 John 4:19). The only reason you can love God or love anybody else is because God first loved you. And he showed that love by sending Jesus Christ to Earth to bring us into a right relationship with him and so that we would have access to the grace and love we need to live in authentic love. He showed that love by creating you. He showed that love by everything you have in life - even your trials and sufferings; it’s all a gift of God’s love.

In order to love others and to become great lovers, we first need to understand and intuitively know how much God loves us. We don’t want to just talk about love, read about love, or discuss love; our need is to experience the love of God.

We need to reach a day when we finally, fully understand how God loves us completely and unconditionally. We need to become secure in the truth that we cannot make God stop loving us.

Once we’re secure inside God’s unconditional love, we are more open and willing to let that love transform us and thus we are enabled to love others even our enemies in a sacrificial way. We'll start cutting people a lot more slack. We won’t be as angry as we’ve been. We’ll be more patient. We’ll be more forgiving. We’ll be more merciful. We’ll give others grace. This is because His love is incompatible with everything opposed to love. When his perfect love fills our hearts, everything opposed to it begins to it loosen its hold on us.

Once again, you cannot give to others what you have not received yourself, so my hope is that, as you learn how much God loves you, you’ll also let him heal your heart so that his love can flow freely through you. It’s impossible to love others until you really feel loved yourself.

Think about it...When you feel “empty” and not able to give or show love to others, how do you think God wants you to “refuel”?

On this page you will learn how to refuel and if you are not empty, you will learn how to be filled with even more love.

As you read this information on this page, keep in mind that God would never call, or much less command us, to do something that we could not do. If he is calling us to something so high then he is also providing us with everything we need to do it. It is we who place obstacles in the way.

The Foundation & Goal of Love (Charity) - The High Calling of Perfect Love

God calls (and enables) us to grow in love until we reach the "perfection of charity" (Lumen Gentium, Ch. 5). We are not called to be perfect as without any flaws or weaknesses. As a matter of fact, the lifelong struggle against our flaws and weaknesses can be a source of great merit for us and a means to a deeper intimacy with God; but we are called to the perfection of love (Charity):

"All the faithful of whatever rank or status are called to the fullness of the Christian life and to the perfection of charity" (Dogmatic Constitution of the Church, Lumen Gentium, chapter 5).

But, what exactly is Charity?

This is not the same thing as natural love (i.e. the love of friendship or family or romance). Charity is the highest expression of love - Agape Love. Think of Jesus on the cross saying: “Father, forgive them; they know not what they do.” Think of St. Maria Goretti as she forgave her Alessandro as he was stabbing her. This is the kind of love that exists in heaven and that we need to be perfected in so that we can actually be happy in heaven.

Even though Charity is infused as a gift from God, our cooperation is necessary.

Have you heard the expression “Grace builds on nature”? This is important!

What that means, in this case, is that habits of acquired virtue (kindness, generosity, patience, etc.) and the ordered natural loves (of family, friend, spouse, etc.) are a great foundation for supernatural charity. These good habits make our hearts “good soil” and prepare them for charity to take root and grow.

When we learn to love sacrificially in our families, friendships and marriages, it prepares our heart for supernatural sacrificial love (charity) to grow and develop. But because supernatural charity is infused as a gift from God, we cannot initially acquire this virtue by our own actions.

Catechism of the Catholic Church (CCC) #1822:


"Charity is the theological virtue by which we love God above all things for his own sake, and our neighbor as ourselves for the love of God.”

Fr. John A. Hardon, S.J., writes in his Modern Catholic Dictionary: "Charity is the "infused supernatural virtue.” It is not acquired by mere human effort. It can be conferred only by divine grace." It is God’s very love infused into our hearts to fill them (Romans 5:5) so that we can love others with His love.

Jesus died to restore supernatural life - the life of grace, lost by Adam & Eve - to our souls. This supernatural life consists of many things, the most important of which is Charity which is infused by God into our soul at baptism as a new capacity to love but it is in seed form.  Like any other seed, this new capacity to love like Jesus is meant to grow and mature.

So, throughout our lifetime God provides everything we need for this to happen (e.g. sacraments, the love of family and friends, the good example of others, crosses that test and expand our ability to love; difficult situations that propel us to lean on him more securely; consolations, etc.) so that by the time we suffer bodily death we have learned how to love perfectly – like he did. We have fully become alter Christus’ – other Christ’s. This is nothing other than the full flowering of the grace of Baptism. Everything that happens to us in this life is meant to help us grow in Charity - Agape love.

Once the seed of supernatural charity has been placed in our soul in Baptism, mental prayer (Christian Meditation) and the other sacraments nurture its growth; fertilize it so to speak; help greatly to increase its radiation in our lives.

But, we have to do our part too - we are truly secondary causes - and with the help of God’s grace we can.

Supernatural Charity is set in motion, with the help of the Holy Spirit, through acts of the will – acts of Faith, Hope & Charity (feelings are not necessary for this) - and as we make these concrete acts of our will in spite of our feelings, God pours more of His Spirit of love (the Holy Spirit) into our hearts and we grow in charity which means that there is an increase in our love for God and for our fellow man (we grow in faith and hope too).

Examples of actions that help us to grow in Charity:

  • An act of kindness for someone who is unkind to us because we want to rise above it and love God this way;

  • Forgiving someone who has wronged us;

  • Serving others with love in spite of our mood

  • Offering up a hurtful comment as a prayer instead of reacting negatively;

  • Trusting God in the midst of darkness and suffering.

Suffering & difficulties are especially effective in enlarging the capacity of our soul to receive more of God by increasing our Faith, Hope & Love (Charity). “Think about it, which takes more faith, hope and love (charity)?:

1. God giving you every worldly thing you want?
2. God withholding certain things you want?
3. God allowing suffering into your life while removing any feeling of His presence?

Which of these takes more faith, hope and love (charity)?

It is clear, by allowing suffering, difficulties, trials and dryness into our lives God is giving us the opportunity to exercise and grow in the theological virtues of faith, hope and love (Charity), WHICH FORM THE VERY CAPACITY TO RECEIVE MORE OF GOD'S LIFE AND LOVE INTO OUR SOUL" (Dr. Mike Scherschligt, STD).

I like to use the analogy of a Living Well as the new capacity that was given to us in Baptism. This new capacity (living well) is formed by by bricks which are Acts of Faith, Hope & Charity.

Whenever we love God with all of the love we are capable of at the time (this is different for each person) by making acts of Faith, Hope & Charity, He sends forth His Spirit anew and increases our ability to love him and other people. He increases the measure of charity in our soul. This is another way to say that we have grown in “Merit” before him.

Jesus said to St. Angelina of Foligna: “Make of yourself a capacity and I will make myself a torrent.”

“As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water’” (John 7:38).

This love is not for ourselves only. It is meant to fill us to overflowing and in this way reach others. “May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you” (1 Thessalonians 3:12).

These acts of love gradually increase our capacity to love like God loves – to love with his love – to hold the living water of the Holy Spirit (God’s love) in our our hearts so that it flows out of us and reaches others more fruitfully & effectively.

Think of the size of the Grand Canyon today as an analogy for this. It is currently so big and beautiful but I am sure it didn’t start out that way. It had to grow gradually…

If God can increase the capacity of this little tiny stream imagine how He can transform our hearts.

God’s grace is like a river flowing that will cut through the hardness of one’s heart to increase the capacity and to reveal its beauty and splendor!'

The Degrees of Glory that we will enjoy in heaven will be different for everyone and it will depend on the size of our well, the largeness of our heart and capacity to be filled with God’s love.

St. Faustina wrote in her diary about this (#605):

“O Holy Trinity, Eternal God, I thank you for allowing me to know the greatness and the various degrees of glory to which souls attain. Oh, what a great difference of depth in the knowledge and love of God there is between one degree and another! Oh, if people could only know this! O my God, if I were thereby able to attain one more degree, I would gladly suffer all the torments of the martyrs put together. Truly, all those torments seem as nothing to me compared with the glory that is awaiting us for all eternity.”

If we don’t know this our growth in charity could look more like the image below and we could be at the mercy of our moods.

And then there is the clutter in our hearts that blocks the flow of God's love from filling them; such things as unforgiveness, negative thinking, critical spirit, looking down our nose at others, etc. This clutter takes up precious space in our hearts and prevents the inflowing of the Holy Spirit.

What are some example of clutter in our hearts?

Selfishness, unforgiveness, disordered attachments to pleasure, gossip, etc.

Here on earth our selfishness is purified primarily by our efforts to know, love, and follow Christ more and more each day, through prayer and study, reception of the sacraments in the state of grace, obedience, abandonment and trust to God’s will, fidelity to state of life, acts of kindness, service, etc.

All of these actions make the grace Christ won for us on the cross, abundantly available to us – they are channels of his grace.

They are some of the ways that God applies the grace Christ won for us on the cross, to our souls to heal and transform them.

The self-centered tendencies of our fallen human nature make it hard to do these things, at times—it’s hard to be patient, to forgive, to resist temptation, to persevere in doing what’s right but it is possible because of grace.

Without the grace Christ won, we couldn’t do enough on our own to reach the holiness necessary to enter heaven,

Fortunately we have his grace available to us! But we can’t just stand still and say “I believe…” and do nothing… Our cooperation (in the picture below is shown as taking steps..) is necessary.

Our union with Jesus in our personal prayer time and in the sacraments, especially the Most Holy Eucharist, is necessary for this as "The Teeter Totter" explanation below conveys:

THE TEETER TOTTER (see graphic below)

We are all born with the effects of Original Sin in our souls which leave their mark by a proclivity to sin. We can see that most clearly in our disordered desires. Some examples would be: desiring junk food, over-eating, over-sleeping, over-drinking, spending too much money on frivolous things, gossip, base humor, feelings of superiority, judging other people, need for attention and admiration, lust, etc. All of this is further compounded by our personal sins which lead to sinful habits.

As we cooperate with the grace we receive from the Mass and the sacraments - especially in the Sacrament of Reconciliation & in receiving the Sacred Heart of Jesus in Holy Communion (on a regular basis, in the state of grace (see two videos below about the state of grace) and with an open heart) our disordered, worldly desires slowly but surely - gradually - change into God’s desires. Eventually, we don’t like sin any more and we desire holiness and goodness.

Eventually, our good desires become stronger than our disordered desires and it is our good desires that draw God’s grace into our souls more fully.

But...even the graces from Holy Mass and the sacraments can’t be enacted without the regular (daily) practice of mental prayer. Mental prayer - Christian Meditation - prepares our hearts for a fruitful reception of Holy Communion and it allows the grace we receive in Holy Communion to work more efficiently - to change our desires. It actualizes the grace we have received. It stirs it up so to speak. (see methods of mental prayer below or here)

How does this happen? Spending time with God in prayer allows Him to work on our hearts & desires directly - in ways that are not detectable to our senses - but it also allows Him to work on our hearts and desires in ways that are detectable by showing us our disordered desires so that we can work on them together. In prayer God inspires us to make resolutions to practice the virtues that will change our hearts and our desires. As we go about our day, his grace helps us to complete the resolutions we have made and when we fail, it helps us to get back up and try again without giving into discouragement.

One thing we should keep in mind, however, is that we never completely lose our sinful desires while we exist on this side of death. But, we can make great strides in this battle, strides that exceed by far what the human will can accomplish on its own. We can become heroically virtuous people due to the effects of grace, especially the grace that we receive from Holy Communion combined with mental prayer. Struggling to fight a sinful, disordered desire is very pleasing to God even if for the rest of our life we have to struggle with it - fighting manfully to overcome it. This struggle can be the very means for a deeper union with God as St. Paul taught us :

“Therefore, in order to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me” (2 Cor. 12: 7-9).

As stated above, THIS LOVE OF GOD THAT IS POURED INTO OUR HEARTS (AND CHANGES US) IS MEANT TO FLOW OUT OF US AND REACH OTHERS. That is the nature of it.

This is why we work hard at purifying our hearts and cooperate with God in this very important work. The more we allow God to purify our hearts & do our part - the purer will be the living water that flows from it; the less it will be mixed with clutter and garbage.

More about our part

Remember, in Baptism, the seeds of Faith, Hope & Charity (love) were planted in our souls. In order for them to grow they have to be nurtured. The sacraments, especially the Sacrament of Reconciliation and the Mass where we receive the Sacred Heart of Jesus in Holy Communion (the Eucharist), are the best way of nurturing these seeds. But after that and closely connected to it is our time of prayer. From the strength that we receive, we are enabled to respond to all the other opportunities that God provides to practice Faith, Hope and Charity in the course of everyday life. Opportunities

  • to believe in God's love and his mysterious ways even when we don't understand;

  • to follow the teachings of his Church even when they are difficult, trusting that God will be with us every step of the way;

  • to hope that He is bringing a greater good out of everything that happens to us and that someday he will show us his reasons for what happened during our earthly life and we will bow our heads and thank him for all eternity;

  • to hope that he will reward us for our fidelity to him in trying situations.

  • to love unconditionally, sacrificially, in spite of our feelings.


These concrete acts then become the vessel (a living well) for God to fill with a greater measure of the “living water” of his Holy Spirit.

But what does it mean to make an act of Faith, Hope and/or Love? Here is a concrete example:

Act of Love - A woman is at work and is broken-hearted because some of her co-workers are gossiping about her. She begins to get very angry and is about to react with angry words. Deep down inside Charity begins to rise up and she thinks “Instead of reacting in a negative way, I can offer this suffering up as a prayer for the Holy Souls in Purgatory.” This she does right away by praying “Dear Jesus, I open this suffering up to you. Please come into it with your love and unite it with your perfect sacrifice and use it as a channel of your grace for the Holy Souls in Purgatory. Thank you for giving me meaning and purpose in my suffering!” This act of Love helps the Holy Souls and opens her heart to receive the living water of the Holy Spirit in a fuller measure and her love for God & others increases.

Often, it is necessary to make the same act of Faith, Hope and/or Love over and over again as the waves of sorrow and suffering wash over us repeatedly. God receives each one of them as a precious gift and he always returns them with the blessing of a fuller measure of his presence and this increases our capacity to love.

Growing in our capacity to love is what the saints like St. Faustina below mean by "the greatness and the various degrees of glory to which souls attain."

Practical Advice

There may be a lot of clutter in our hearts and the task might seem a bit overwhelming. Just start with the plates. Let me explain...

Last week we had a closet cleaning day at work. My closet was a wreck. It was so full of junk - so much junk that I couldn't even tell you everything that was in there. Things had been accumulated over an eight year period and because we are busy, I hadn't taken the time to clean it out - so more and more items were just stuck in there.

As I walked into the closet and looked at it that morning, I felt completely overwhelmed and thought: "I can't do this!" Almost immediately a thought crossed my mind, "Just start with the plates."

With that thought I felt a sense of peace and direction and so I did just that. As I finished the plates, I was a little energized and ready to tackle the next item; and so on, and so on, and so on...all of a sudden, two hours flew by and I was halfway into the closet. It felt so good! At this point I was really energized so the heavier, more labor intensive items didn't intimidate me any longer. By the end of the day, I had finished the closet.

I know through this experience God was reminding me that there are many situations in life where it is better not to look at the whole picture all at once as if I have to tackle everything at the same time. Clutter in our hearts is one of them. Just start with something and work on that - maybe a hardness of heart towards someone or a feeling of jealousy. Spend time with the Lord in prayer (especially Eucharistic Adoration) and let him love you! Let him fill you with his love for you. His love is incompatible with hate, a critical spirit, jealousy, etc. From there he will inspire you to work on a virtue that will help you with the area you are working on. For example: Gratitude to combat jealousy; acts of love to combat hardness of heart, etc.

Every time a negative thought about yourself or another person comes up, see it as a shield - as in putting your hand out to prevent or block His love from entering your heart - and fight against it - put your hand down. Tell him you do not approve of your negative thinking and ask him to help you. That will go a long way. You keep doing your part and fighting the negative thinking and God will do the rest. Below is a wonderful audio teaching on how to be filled with God's love.


As has already been said, before we can ever love God and others in a sacrificial way, we first need to receive God's love. We have to experience God’s love for us personally first before we can truly love others. In order to do that we have to go in search of his love and we do this by spending time with God in prayer and in receiving the sacraments, especially the Holy Eucharist.

Listen to the mp3 below. It is a talk by Dr. Mike Scherschligt about how to be filled with God’s love:

The Virtue of Love vs. The Passion of Love (by Dr. Mike Scherschligt, STD)

"Pope Emeritus Benedict XVI says in Deus Caritas Est that we cannot love only by offering sacrificial, self-giving love. We cannot live only by the virtue of love. We cannot always give. We must also receive.

Anyone who wishes to give love in the way that God calls us to must also receive love as a gift.

Certainly, as the Lord tells us, one can become a source from which "springs of living water flow" (John 7:38). Yet, to become such a source one must constantly drink anew from the original source which is Jesus Christ from whose pierced heart flows the love of God.

As mature adults, we regularly face and unending current of human needs. Someone always needs us for something. But, we cannot truly live and love that way - without a break - because we will run dry. We won’t be loving with effective love. So, we have to drink from the source – the heart of Jesus, opened up on the cross from which blood and water flowed forth. We drink in from his heart by prayer.

So what does that look like practically?

It just means “wasting time” with him every day. The best place to "waste time" with him is in Eucharistic Adoration if that is possible for you but praying at home is sufficient. Just being in his presence does so much for us.

For example: if you go stand in your shower and turn the water on, what will happen? You will get wet and you don’t have to do anything other than just stand there. All we have to do in prayer is put our self in front of God and just stay there. You can be distracted; you can fall asleep; you can be all over the board – but if you just remain there, he is working on you – filling you up – imperceptibly for the most part.

You may not notice it at first. More than likely, you will not feel any different while you are there - while you are spending time in prayer. You may not feel any different immediately after you finish your prayer time. But if you spend in time in prayer with God every day; if you drink from the source every day, you will begin to find that you are more content; you are more peaceful; you are more at ease and you can’t describe why. It is because he is secretly filling you up. He is filling you up from the inside so that you don't have to search for the love that only he can give in other places; so that we aren't so needy and demanding. As we "waste time" with him in prayer, our disordered attachments don't seem to have such a grip on us anymore. We are being set free.

Then…we can really love with agape love and it’s effortless because it just floods over. Then love becomes effortless. It is not another thing to do. It is not more effort. It doesn’t drain us. It just floods over.

'Apart from me, you can do nothing' (John 15:5). Apart from Christ, we can do nothing that really matters; that is truly worthwhile or eternal in value.

Jesus said to his apostles: 'Come away by yourselves to a lonely place and rest awhile' after they had returned from ministry work. When they returned, they shared with him all that they had done for him. Notice that he doesn’t tell them to get back out there and get busy because there is so much more to do. He instead tells them to come away and be with him to rest together.

The Fathers of the Church saw in Jacob’s ladder (Genesis 20:8) this inseparable connection between ascending (eros – the passion of love which seeks God) and descending (agape – the virtue of love which passes on the gift to others) love.

St. Gregory says: The good pastor (mother, father, etc.) must be rooted in contemplation. Only in this way, will he be able to take upon himself the needs of others and make them his own. He uses St. Paul as the example of a man who was born aloft to the great mysteries of God and then he was able to become all things to all men. Another example was Moses.

If we don’t go and drink from the source, we are incapable of living our and giving out the authentic virtue of love. This leads to bitterness and tiredness or we will love in a disordered way that is not really helpful in the long run" (Dr. Mike Scherschligt, STD).


What about Aridity in Prayer and in my relationship with God? Am I wasting my time?

The following is Adapted from Divine Intimacy, #153 by Father Gabriel of St. Mary Magdalen, O.C.D. by Dan Burke

ARIDITY

Presence of God – O Lord, help me to be faithful to You, so that the spirit of prayer will not be extinguished in me through my own fault.

MEDITATION

1. At the beginning of a more intense spiritual life the soul usually enjoys a sensible fervor which makes spiritual exercises easy and agreeable. Good thoughts, sentiments of love, and outpourings from the heart arise spontaneously. To be recollected and alone with God in prayer is a joy; time passes quickly, and frequently the presence of God becomes almost perceptible; there is a like facility in the practice of mortification and the other virtues. However, his state does not ordinarily last long, and there comes a time when the soul is deprived of all sensible consolation. This suppression of sensible devotion is the state of aridity, which may have various causes.

Sometimes it is the result of infidelity on the part of those who little by little have become lax, allowing themselves many slight satisfactions and pleasures and giving in to their curiosity, selfishness, or pride–which they had previously renounced. If they only realized what benefits they are losing by such conduct, they would be ready for any of sacrifice rather than yield to these weaknesses. The habit of mortification, which was acquired at great cost, is quickly lost, and they again become the slaves of their own passions. Self-love, which was not dead, but only sleeping, becomes active again and may become not only the cause of many voluntary imperfections which had previously been overcome but even of deliberate venial sins. It may ultimately reduce to lukewarmness a once fervent soul. The unfaithful who has fallen back into mediocrity cannot protest to Lord in prayer that it loves Him and desires to advance His love; still less can it taste the joy of knowing that it t loves God. Hence such a soul inevitably falls into aridity. In this condition the only remedy is to return to its fervor. This will cost it dearly, but far from becoming discouraged, the soul should begin anew as soon as possible. Besides, Our Lord loves so much to forgive!

2. On the other hand, aridity sometimes arises from physical or moral causes which are entirely independent of ourselves: indisposition, illness, fatigue, or depression caused by troublesome preoccupations or excessive work. These are things which can make all feeling of spiritual consolation disappear, and this often occurs with no way of remedying it. It is a trial which may last a long time, but one in which we must, with good reason, see the hand of God which disposes everything for our good, and realize that He cannot fail to give us the grace necessary to profit by our suffering. Although not feeling any consolation nor experiencing attraction for prayer, the soul should apply itself to it through duty, while trying by some ingenuity to remedy its powerlessness. St. Teresa of Avila says that “anyone who cannot make mental prayer should turn to vocal prayer, or reading, or colloquies with God, but should never fail to consecrate to prayer the time set apart for it ” (Way, 18). If, in spite of everything, the soul does not succeed in moving its heart, let it love God by the will alone. This requires a great effort, but by it this faculty is strengthened.

Almost without realizing it, the soul is made capable of a more active, generous love. This love will be deprived of feeling is true, but we must remember that the substance of love does not consist in feeling, but in willing to give pleasure, any cost, to the person loved. One who, in order to please God, perseveres in prayer although he finds no consolation in it, but rather repugnance, gives Him a beautiful proof of true love. Progress in the spiritual life is not measured by the consolation the soul feels; for this is unnecessary since true devotion consists solely in the promptness of the will in God’s service. The will can be very prompt and firmly resolved to serve God, although at the same time it is arid and even forced to struggle against its natural repugnance.

Colloquy
“Lord, my God, You who are holy, look and see my affliction! Have pity on the child whom You have engendered in sorry and do not consider my sins, lest you forget Your power over them. What father will not liberate his son? And what son has not been chastised by his father’s compassionate rod? O Father and Lord, although I am a sinner, I am nonetheless Your child, because You have created and recreated me. Can a mother forget the fruit of her womb? If she should forget – You, Father, have promised to remember. Behold! I cry and You do not hearken to me, I am torn with grief, and You do not console me. What shall I say, what shall I do, miserable creature that I am? Deprived of Your consolation, I am far away from Your site.

“O Lord Jesus, where are Your ancient mercies? Shall You be angry with me forever? Be appeased I beg You, and do not turn Your face away from me… I confess that I have sinned, but I am certain that Your mercy surpasses my offenses!

“Weep my soul and complain miserable one; groan because You have sent away Your Spouse, Jesus Christ, the All-powerful God; do not be angry with me, O Lord, for I could never withstand Your anger. Have pity on me, so that I may not fall into despair. Although I am worthy of condemnation, do not withhold that which can save sinners.

“I hope for much from Your bounty, O Lord, because You Yourself teach us to ask, to seek, and to knock; at Your word, I ask, I seek, I knock. O Lord, You who tell us to ask, grant that I may receive; You who tell us to seek, grant that I may find; You who teach us to knock at the door, open to the one who is knocking! I am weak strengthen me. Bring me back, because I have wandered away and revive me, because I am dead. According to Your good pleasure, direct and govern my senses, my thoughts, and my actions, that I may live by You and give myself entirely to You.” (St Augustine)

Adapted from Divine Intimacy, #153 by Father Gabriel of St. Mary Magdalen, O.C.D. by Dan Burke. See https://spiritualdirection.com/aridity-divine-intimacy

State of Grace

Below are some great videos on the importance of being in the “State of Grace”

Prayer & Spirituality Course

Below is the outline for an audio course on Prayer & Spirituality that will help you grow in the life of prayer. You can press the gold to see the study guide and scroll down to the next gold button to listen the mp3’s for each lesson. You can download the study guide as well. They are excellent!

Prayer and Spirituality Table of Contents

LESSON 1: THE LIFE OF PRAYER ..................................................................................................... 3
LESSON 2: THE STAGES OF PRAYER............................................................................................... 7
LESSON 3: THE ROLE OF THE SACRAMENTS IN THE INTERIOR LIFE............................... 12
LESSON 4: MARY AND THE INTERIOR LIFE ............................................................................... 18
LESSON 5: HUMAN FORMATION - LIVING RIGHTLY, LIVING WELL ................................. 22
LESSON 6: PLAN OF LIFE .................................................................................................................. 27
LESSON 7: PURIFICATION AND PENANCE................................................................................... 32
LESSON 8: PRINCIPLES OF DISCERNMENT................................................................................. 36
LESSON 9: SACRAMENT OF RECONCILIATION AND PURIFICATION FROM SIN............ 45
LESSON 10: DOCILITY TO THE HOLY SPIRIT............................................................................... 51
LESSON 11: SPIRITUAL DIRECTION ................................................................................................ 55
LESSON 12: APOSTOLATE: CARING FOR THE SOUL OF OTHERS.......................................... 60

Christian Meditation

(Mental Prayer)

You might wonder how to practice Christian Meditation, which is another way of saying Mental Prayer. See method below:

How to Meditate – How to Practice Mental Prayer

By the Apostles of the Interior Life

10300 Cody St., Overland Park, KS 66214 Tel. 913-261-9692 – Apostles.kc@gmail.com www.apostlesofil.com

Normally when we pray we like to speak a lot but we don’t like to listen. Prayer in itself is as necessary for our spiritual life as breathing is necessary for our bodily life. Not to pray daily will have the same results for the life of the soul as not breathe would for the life of the body, which is sickness and death.

By example and word, Christ taught the necessity of prayer. Prayer means to be with God and sometimes speak with Him. The majority of people like to speak to God but very few speak with God. To speak with God implies that we also listen, not only speak. How can we listen to God? Besides vocal prayer we also need mental prayer. Meditation is a very simple process that involves your mind, your heart (emotions and affections), and your will. Anyone can do it. While meditation is not the only way to pray, thanks to teachings and experience of many saints, this is simple method which seems to be particularly effective in helping people get started and be transformed.

1.) Find a time and a place for your daily prayer (write your date with God in your schedule).

2.) Recollect. Take a minute or two to close your eyes and recall the presence of God within you.

3.) Invite the Holy Spirit to come and guide your time of prayer.

4.) Read the chapter, paragraph, or Psalm containing a verse you would like to reflect on, and then reread the verse alone.

5.) Reflect (this involves your mind). You may find taking a few of the words at a time and mulling them over in your mind to be helpful. Reflection is when you focus your attention on a passage, idea, icon, etc.

a. If you are using a verse from the Gospels, you can use imaginative meditation. You could imagine that you are there and that, Jesus is speaking to you. You could imagine that you are Jesus, one of the disciples, or other characters in the story that are being healed, rebuked, forgiven, or welcomed.

b. You can also just think about them meaning of something that you read. You should learn about the context of the passage by reading the surrounding text and using footnotes in your Bible. You can think about parts of other prayers that you may have memorized or other passages you know that are related to the passage you have chosen.

c. You can think about how it applies to your life. For example, you might think of some sin in your life or someone else’s sin that has hurt you, and of how God can bring forgiveness and healing to that sin or injury.

6.) Affective prayer (this involves your heart): While you are reflecting your heart may be inspired to talk to God about a particular aspect. As you focus on this aspect, your desires or affections are engaged. You can invoke these affections with or without feelings. When you find an area of focus spend some time talking to God about what your heart is experiencing. For instance, if you were meditating on a verse on Jesus’ suffering and death and you think of a time that you suffered unjustly, that is a signal that you should pray about it. You can talk it through with God and thank Jesus for suffering that same humiliation and rejection like you. You might ask Him to help you forgive those who did it to you by asking the Holy Spirit to help heal you, and to guide you in how to respond in a Christ-like manner to those who hurt you. If you experience awe and taste the presence of God, you can stop thinking and let Him work in you while you simply trust and enjoy His presence.

7.) Resolution (this involves your will): After you have thought about Christ and His words or actions, and your heart is on board, you should now engage your will. Your ability to change, and grow in Christ-likeness comes from this part of the prayer. A will that is resolved to do good, is fortified by the Holy Spirit. You will want to make a precise and practical resolution in response to your experience in prayer. For example, if you experienced gratitude while meditating on the suffering and death of Christ, you might make this type of a resolution: “Lord, I resolve to spend five minutes tonight writing down two things I am grateful for.” Note that it is precise; it is attached to a specific time and it gives you a specific spiritual homework. It is practical; you are now resolving to be aware of two things you are grateful for today.

8.) Entrust your Resolution: Ask Mary, a favorite or patron saint, and/or your guardian angel for help. You can entrust your resolution to them and ask them to pray for you to help you.

9.) Carry a Word for the Day: Carry in your heart the word you felt God speaking to you in prayer.

Meditation has a double purpose, one intellectual and the other affective and practical. The intellectual purpose is to arrive at firm convictions concerning some supernatural truth; hence the importance of the intellect in mediation. But one could acquire firm convictions by speculative study, and therefore this cannot be the principal purpose of meditation nor that which makes meditation true prayer.

The most important element in meditation is the act of love aroused in the will on the presentation of some supernatural truth by the intellect. As St. Teresa points out, meditation consists not so much in thinking a great deal, but in loving a great deal. When the will bursts forth with love, in intimate relationship is established between the soul and God, and then it is that the soul can truly be said to be praying. To read something spiritual is merely a preparation for the arousal of love.

According to theologians, one can recite vocal prayer and even go to Mass and still remain in mortal sin. But no one can meditate daily and remain in mortal sin. Vocal prayer and mortal sin sometimes go together (sad to say). Mental prayer and mortal sin cannot go together: either you will leave mental prayer or you will leave mortal sin. When you really reflect on the truth and you relate what you read with your life you can’t go on with your sinful conduct. You want to reform your behavior. Mental prayer engages the mind with its thoughts, the will desires to do good, and the heart falls in love with the Lord. Mental prayer transforms the person so that he/she can reach the fullness of the Christian life, which is Holiness. Mental prayer prepares the way for union with God, which is a foretaste of Heaven. It will lead to the fullness of joy.

Recommended Books for daily meditation:

 St. Josemaria Escriva and Francis Fernandez, In Conversation with God

 Gabriel of St. Mary Magdalen, O.C.D., Divine Intimacy

 Jacques Philippe, In the School of the Holy Spirit; Searching for and Maintaining Peace; Called to Life; Interior Freedom

 Mark Links, S.J., Challenge

 St. Josemaria Escriva, The Way; The Furrow; The Forge

What Is Contemplative Prayer?
by Fr. Thomas Dubay

(3 Talks)

Contemplative prayer is not just meant for the saintly, but for anyone who wishes to have a deep, intimate relationship with the Lord.

In this inspiring three audio series, Fr. Thomas Dubay explains what contemplative prayer is, shares insights from contemplative Saints like St. Teresa of Avila and St. John of the Cross, and describes how contemplative prayer can strengthen our faith and enrich our lives. Fr. Dubay emphasizes that each one of us is called to holiness; thus, everyone, by the grace of God, may draw nearer to him through contemplative prayer. If you have an interest in getting to know God up-close and personal this empowering series if for you.

Surrendered To Love:The Wisdom of ThÉrÈse of Lisieux
by Ralph Martin

(4 Talks)

Discover the “Real Thérèse”

In this remarkable series, Ralph Martin reveals that it is neither her holiness or popularity that qualified Thérèse to be a Doctor of the Church, but the depth of her doctrine and the simple way she expressed it.What Is Contemplative Prayer?

As you listen you’ll discover a saint that is also a universal teacher, and you will learn why the “Little Flower” is proving to be one of the most inspiring and practically helpful saints in the history of the Church!

What you’ll learn:
» How simple acts of self-denial can lead to self-mastery
» What we really need to be holy
» How to find joy in the inner recesses of the soul
» How divine guidance in life comes from union with God
» How to find consolation in God’s justice as well as His mercy
» And much more...

TRANSFORMATION IN CHRIST: THE WISDOM OF ST. JOHN OF THE CROSS
by Ralph Martin

(7 Talks)

Considered one of the greatest mystics of the Catholic Church, St. John of the Cross was the author of the “Dark Night of the Soul” and other spiritual classics.

While on the surface much of St. John’s writings may seem stern and somber, he ultimately emerges, as a man overflowing with charity and kindness, possessed of a poetical mind deeply influenced by all that is beautiful and delightful.

In this straightforward presentation, Ralph Martin brings the profound yet practical wisdom of the great medieval mystic “down to earth” presenting the teachings of this well-known saint in a way that makes sense to the average person.

If you truly desire to grow in union with Christ, this series will make accessible the teachings of St. John of the Cross and enable you to look at the world from the perspective of God, rather than looking at God from the perspective of the world.

Universal Call to Contemplative Prayer

Retreat Talks for Lay People given by Fr. Thomas Dubay, S.M.

Complete Set of Fr. Dubay's Weekend Retreat talks

From Fr. Dubay's Retreat: Psalm 27:4: “The one thing I ask of the Lord, the one thing I seek, is to dwell in the house of the Lord all the days of my life and gaze on the beauty of the Lord.” That’s contemplation… the most important thing... to gaze on the beauty of the Lord, to have deep immersion in the Trinity, eternal ecstasy, unspeakable fulfillment and delight as a human person. We begin this on earth by meditative prayer, which leads to contemplative prayer as we grow normally. Make time for prayer as a top priority and then fit in the other things. Christian contemplation is a deep interpersonal love communion with the real God. It is so deep that it can only be received by God. St. Teresa of Avila said, “You can’t produce the least spark of it”. John of the Cross calls it a “divine inflowing”.

"God alone suffices."
St. Teresa of Avila said, “God alone suffices”. She said that the path to union with God is prayer. Fr. Dubay's retreat teaches about contemplation, the highest form of prayer, and how it is for everyone from all walks of life and all vocations. If we are in union with God, we experience an inner peace and joy no matter what is going on around us. We are made for eternal ecstasy. He said St. Paul got it right. Most of us don’t unless we are advanced in prayer and experience this deep intimacy with our God.

What did the Saints know that many of us have not yet come to realize? The answer lies in their close union with God… and this is the subject of this special retreat. Fr. Dubay mentions that the information given on the retreat is not something you generally hear during homilies at Mass but it should be. Pope John Paul II said to the Austrian Bishops, “Your first duty as pastors is not projects and organizations, but to lead your people to deep intimacy with the Trinity.” Here is an opportunity to learn what we might not have ever heard.

Important teachings that you often don’t hear in homilies

In 2003, I had the privilege to participate in this retreat given by Fr. Thomas Dubay (a well-known expert on the spiritual life and contemplative prayer) to my Secular Carmelite (OCDS) community. I was listening to the tapes from the retreat again and got the idea that I should share them will all of you. So I got permission from both Fr. Dubay and my Carmelite community to make these tapes available to others because I felt they had so much valuable information and should be shared. Also Father said to go out and teach this to others. Many Catholics and Christians do not have the opportunity to attend a retreat like this so I wanted to give you the chance hear these talks and learn what many never hear or learn but should.

Many Catholics and Christians do not understand what contemplative prayer is or that we are ALL called to it. The only type of meditation or contemplation many people have heard about is what is popularly being taught from eastern religions and/or new age meditation techniques, which are not the same as Christian prayer and not recommended in the Bible or by the Saints. What we want is real union with the real God (not just a technique that will might make us feel good while we are practicing it.)

However we often don’t hear or learn about Christian contemplation, which is the Church teaches is the highest form of prayer. When we have this type of prayer and union with God, we are living life to the fullest in joy, thanksgiving, love and peace that Jesus came to give us. Fr. Dubay calls it the one important and essential thing in the spiritual life.

Union with God: Eternal Ecstasy

Listening to Fr. Dubay's talks is an opportunity to learn more about the authentically Catholic approach to union with God and contemplative prayer. The Bible and Church have many references to deep prayer and deep intimacy with God. The Saints achieved union with God while here on earth and they teach us how we can also grow in our relationship with God. No need to turn to other religions or new-age gurus because the Bible, Saints and Church have the correct information on how to reach union with God.

"Christianity has not been tried and found wanting; it has been found difficult and not tried." G. K. Chesterton.

These retreat talks give excellent teachings and insights from the Bible, Church and Saints. Fr. Dubay illustrates his points with stories, examples, personal insights and humor. I learned a lot from attending this retreat and I think you will too. I suggest if you are interested in growing in prayer that you get a copy of the retreat talks and listen to them in a quiet place so you can really focus on what is said. They are worth listening to more than once. They also are great to listen to in the car… or with others who are receptive and discuss them.

Fr. Dubay is an expert on contemplative prayer, and he is very solid in his Catholic teaching. I have read many of his books, watched him on EWTN and also attend this retreat and met him in person. I recommend his books and teachings as a in-depth solid resources for growth in the spiritual life and they are very Biblical.

The retreat talks are available both on CD for CD players, and as Mp3s for Mp3 player or ipods. (By the way part of the money from the sale of these talks goes to Fr. Dubay’s religious order and some of it goes to help keep the CatholicSpiritualDirection.org website going. We appreciate your support.)

More about Fr. Dubay and his retreat on contemplation:

Fr. Thomas Dubay, S.M., is an author, retreat master, spiritual director and an expert on the spiritual life. He holds a Ph.D. from Catholic University of America. He has taught on seminary level and has had programs on EWTN. He is an expert on the teachings of the two mystical doctors of the Church, St. John of the Cross and St. Teresa of Avila.

Highlights of the retreat talks include:
• The reasons and benefits of going on a retreat and how a good retreat can transform a person for life
• An explanation of contemplative prayer, why it is the most important thing and why it should be a top priority for all
• How we are all called to this deep intimacy with the Trinity
• Six Biblical themes showing all the faithful are called to this
• Church teachings on the importance of contemplative prayer
• How a deep prayer life is basic and essential
• What is means to “pray continually” and “always”
• How an intimate communion with the Trinity prompts a person to want to live the Gospel fully and to give up pettiness
• A very important insight on better communication and getting your points across in marriages, communities and relationships… when I heard it I went “aha!”… it’s not just about the content of what we say but the quality of person we are and how we say things… some very valuable insights
• Insights on the meaning of “idle words”, “apostolic effectiveness”, “mutual communal enrichment” and more
• The ways contemplative prayer enriches an individual
• An essential ingredient for effective teaching and evangelism
• The main conditions needed for growing in prayer and deep intimacy with God
• How techniques do not produce union with God nor contemplative prayer and what does
• Insights from the Saints on prayer
• How to get the eternal perspective
• How transforming union is far greater than any sufferings in this life
• How we are created for eternal ecstasy

Time: 6 talks for a total of 4.2 hours

For those having a difficult time: Jesus is the answer.

Are you having a difficult time from problems (economic, health or relationships) to the point that you are losing your peace and joy and getting anxious and worried? Have you ever really experienced the peace, joy, and love that the Bible talks about and Jesus came to give us? How can we grow in our faith, hope and love?

Do we realize that many Saints had much worse sufferings than many of us are facing but were still happy inside, joyful and even ecstatic? How did they do it? Is it something we can learn? Is it a gift of God's grace that we can receive?
For example, how did St. Paul “rejoice always” even while being beaten, stoned, shipwrecked, hungry, thirsty, often starving and left for dead in a pool of blood? He calls all of his sufferings “very small”: "Yes, the troubles which are soon over, though they weigh little, train us for the carrying of a weight of eternal glory which is out of all proportion to them.” (2 Cor. 4:17) How can we be more like St. Paul and the other Saints who experienced joy even amidst trials?
Where does true happiness lie? We know by faith that true happiness comes from God but how can we experience it more? One thing is to pray to Jesus and ask for an increase in faith, hope and love as they are gifts from God. There are some other things we can do. One is to learn our faith better, practice it more devoutly and to develop a deep prayer life. One excellent way to learn about prayer and how to pray more effectively is to listen to Fr. Thomas Dubay's retreat below.
Here are a few more samples of some of the great teachings from the "Universal Call to Contemplative Prayer" Retreat Talks

All are called to a deep intimacy with God. 6 Biblical themes show that all the faithful are called to a deep intimacy with God...
1st Theme: In prayer we should be growing to where we experience God deeply.
2nd Theme: Even when prayer is dry and difficult, a thirsting for God or yearning, and it feels empty, even then it is to be vehement prayer.
3rd Theme: Prayer is called in scripture the “one thing”.
4th Theme: We are to find in our prayer (contemplation), an enthralling fulfillment.
5th Theme: We are called to continual prayer. We might say we can’t pray continually, but God can give it. It means being constantly aware of the Trinity. It doesn’t interfere with what we are doing on the surface, but they go together. It is about love.
6th Theme: There is no limit to growth in prayer. You can’t love God too much (or enough).

A deep prayer life is absolutely basic and essential to the spiritual life to have this intimate communion with the Trinity. It prompts a person to want to live the Gospel full and to gladly give up petty clingings and selfishnesses. “Every idle word a man speaks, he has to give an account on Judgment day.” An idle word is a word that does no good at all. It benefits neither the hearer, speaker or a third party. The Bible says to overcome evil with good. If a husband or wife snaps, the other one doesn’t return it with a snap, but with a gentle response. You overcome evil with good, because you are in love with God. A person can’t flourish in life without a deep love for God. Saints say a complete “yes” to God; they are deeply in love with God. You can’t produce this love yourself, but God gives it to the extent that we want it and are living the Gospel fully.

How to be more effective in relationships and getting your points across:
“Your ‘apostolic effectiveness’ and ‘mutual communal enrichment’ depend first of all, not on the amount of time spent with others, but on the quality of your person.” Frank Sheed said, “In teaching science or mathematics… the main thing is to be lucid. But for ideas, which could call on a man to change his life, lucidity is not enough. The self of the teacher has to make contact in depth, with the self of the hearer…. The speaker gives himself with the truth adhering… The speaker and his message reach the hearer together. If the hearer finds the speaker repellent, the message hasn’t a hope. It arrives discolored by, smelling of, the one who uttered it.” That’s why arguments get nowhere. That is why if we love each other, beginning with love of God, and then share amiably, then we get someplace. We need a deep prayer life, or a deep conversion is not going to happen. This is getting to the core of marriage problems. The mere psychological approach, while having some beneficial insight, doesn’t get to the heart of it.

Contemplative prayer causes an enrichment of an individual as one grows in depth of communion with the Lord in various ways:
1. One becomes more sensitive to the beauties of creation and the Creator.
2. One is led to linger over reality and appreciate it more.
3. Contemplation feeds us in our deepest hungers for truth, joy, beauty, celebration and most of all LOVE, real love. A person needs it to flourish in life. Jesus came that we might have abundant life.
4. Deep contemplative union with God gives us something to say to the world that good people want to hear. Von Balthasar said, “He who does not listen to God, has nothing to say to men.”

How do we grow in deep contemplative prayer? Most people think they need to learn techniques. There are some methods of meditation, like the Ignatian method, but there are no techniques that produce contemplative prayer. Techniques like centering prayer do not produce contemplation. It is given by God.

Three main conditions for growing in deep contemplative prayer:
1. Live the Gospel fully with generosity in your vocation and in your duties
2. Understand the first purification of John of the Cross (”snag stage”)
3. Solve the time pressure problem and spend time in prayer. (Matt. 6:6)

Gazing On The Beauty Of The Lord

by Rev. Thomas Dubay

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DESCRIPTION This article on contemplative prayer is an excellent short introduction, which will help every reader improve his prayer life and draw closer to God.
Catholic Answers, Inc., San Diego, CA, February 2003

Anyone who has attempted to engage in apologetics knows that the head is no good if the heart isn't right. The most brilliant intellectual arguments for the faith usually fall flat if the arguer's spiritual life isn't in order. Prayer is the way God has given us to become closer to him, which makes our actions and our words by nature evangelical. A life lived close to God through prayer is the best argument possible for the faith.

Many people who think about prayer assume that it means reciting formulas. They sometimes also assume that growing in prayer means multiplying vocal prayers, even though Jesus told us not to babble away in many words (Matt. 6:7). Then there are those whose prayer is limited to blurting out frightened petitions when they are in trouble.

Set prayers such as the Our Father are important. But in this article I am going to explain the kind of prayer Scripture calls the "one thing," the most important activity of all the things we humans do in life: "gazing on the beauty of the Lord," as Psalm 27 puts it. Those seven short words are a perfect definition of deep prayer.

We are not talking about some sort of awareness brought about by techniques such as Hindu transcendental meditation or Buddhist satori. These are merely human efforts, well-meaning but devoid of the immense richness of intimacy with the real, triune God. Nor are we speaking of visions and revelations. They are not for everyone, whereas all of us — yes, you too — are called to the depths of contemplative communion with the ineffable God dwelling within us. The path for those who seek to live fully is meditation leading to contemplation.

I will explain briefly what meditation and contemplation are and how the first leads into the second. Please notice that meditation does not cause contemplation; it leads one to be ready to receive this gift of a deepening immersion in God. The Lord begins to give it when we are ready.

Meditation

What is christic meditation? There are several ways we may answer this question. One is to say that meditation is a prayerful reflection on important questions about our pilgrimage on earth plus an inner conversation with the Lord about those issues. Some of the crucial questions would be: Who am I? (An image of God himself — an adopted son or daughter of the Father completely dependent on the sustaining power of God.) Why am I? (A person destined for the eternal enthrallment of the beatific vision and the risen body.) Who is God? (Infinite, unending, purest power, love, joy, goodness, beauty.) On what path am I right now? (Eternal ecstasy or eternal disaster.) What shall I do about it? Do I think seriously about my eternity?

In meditation we ponder questions like these in a human manner: we provide input, often by spiritual reading; we reason about what we have read and speak interiorly with the Lord: adoring, loving, praising, thanking, asking, sorrowing — all done with inner thoughts and affections. It is significant that the very first two verses of the inspired book of prayer, the Psalter, proclaim "happy the man who meditates on the word of the Lord day and night" (Ps. 1:1-2). In other words, that person is wise, is in a good and healthy relationship with God.

Meditation is getting to know God with a growing intimacy. We do not simply listen to his word and read and study about him (good as these things are). We get to know a human beloved not by merely reading and studying but by being in the presence of and conversing with the person. Meditation is the early stage of a developing interpersonal intimacy.

Those in love long to spend time with their beloved. Meditation is time spent with the supreme Beloved. Even if right now you are not inclined to say you are in love with God, just act that way: Be faithful, simple, humble. If you do not feel much of anything, just say the words. Your will is with God, even if your feelings are not yet there. As you delve into Scripture, notice how biblical writers take it for granted that we are to be head over heels in love. This is logical: If a human beloved can be mightily attractive, how endlessly more beautiful is our triune God?

Now, you may ask, how does one actually go about meditating? The first step is to select with determination (if we are not firm and resolute, most likely a serious prayer life will not happen) a suitable time and a quiet place. Anyone in love seeks favored occasions to be alone with the beloved; this is why Psalm 46 tells us to "be quiet and know" the Lord. This is why Jesus habitually goes off for lengthy periods of solitude to be absorbed in deep communion with the Father. Christ determined to have these favored times alone "long before dawn" and even through all the night (Mark 1:35; Luke 5:16, 6:12). This is why he tells ordinary married people and all others that when they pray they are to go to a quiet room in the house and pray in solitude. He declares that our solitary prayer is not to be spent in many vocal prayers but in meditative/contemplative communion (Matt. 6:6-7).

Once you are established in a quiet place, gather your inner self together in thoughts and affections. This preparation for meditation can be done by recalling for a few moments the divine omnipresence, or the holy name of Jesus, or the indwelling presence in your soul right now, or a vivid scene from Jesus' passion, or the presence of the Blessed Sacrament if you are in church or chapel, or seeing some mystery of the Lord's life through the eyes of his Mother.

Then the meditator provides input, usually reading a scene from the New Testament, or a few lines from Thomas a Kempis's Imitation of Christ, or from the life of a saint, or a key passage from a spiritual reading book. Then you use your mind and imagination to think over what was read, reason about it, apply to your own circumstances, have an inner conversation with the Lord about it, and draw practical conclusions for living what you have pondered.

One observation may help the beginner avoid mistakes even in this simple manner of getting close to God. He should notice that, though it is carried on with divine grace, meditation involves ordinary activities: reading, imagining, thinking, conversing, concluding, resolving.

As one gets used to meditating, he will notice that these human operations become less multiple and complex, more simple, more deep and loving. This means one is getting more intimate with the Lord. This interpersonal closeness will grow only if one remains generous in giving up selfishness, overcoming willed defects, living the gospel fully. If we cling knowingly to even venial faults, we are saying in action that we do not want God totally. Respecting our freedom, he will back off. The Lord forces himself on no one.

Contemplation

What happens next? If you remain faithful to daily meditation, and if you work sincerely on overcoming deficiencies you can control, something new will begin to happen: God will begin gently to give you a new awareness of himself. That newness is the beginning of infused contemplation. This we must explain briefly.

Infused (a word from Latin meaning poured in) contemplation is a divinely given knowing of God. It is not a vision. There are no images, words, ideas, or concepts. This awareness comes in two forms: Either it is a brief and delightful experience or a dry wanting or desiring of God. We do not produce either of them; indeed, we cannot initiate or extend them. They are simply there, present, perceived.

When contemplation comes in the unfeeling form, most people think of it as nothing happening, as no prayer at all. Yet the mere desire for God is a meeting with him. Furthermore, it purifies the recipient of defects and thus is beneficial and necessary. At the beginning, both experiences are brief and delicate, and unwilled distractions do occur. Later on, if one's generosity continues, the two types of awareness become stronger and of greater duration.

The inspired word speaks of people yearning, pining, and thirsting for the living God (Ps. 42); incessantly longing for him (Ps. 63); yearning and seeking for him all through the night (Ps. 119); desiring him like a desert, parched, weary, and without water (Is. 26:9). Biblical illustrations of wordless and delightful prayer are also frequent: having the attention of one's mind "always on the Lord" (Ps. 25:15), living through love in the divine presence (Eph. 1:4), the love of God being poured out into our hearts by the Holy Spirit (Rom. 5:5), tasting and experiencing the very goodness of God (Ps. 34:5), pining with love and delight (Ps. 73:25-28), abiding in divine love (1 John 4:16). Both the yearning and the delight are far more than emotions.

Christic contemplation is a loving intimacy with the Trinity that is given to those who live the gospel seriously. As it develops, it gradually becomes so deep that we can call it falling in love with God. Contemplative prayer is given in many differing ways that surpass images and ideas: experiencing, yearning, knowing, loving, delighting. No matter what your past may be, you are called to the heights of this intimacy with your Creator.

When and how is this contemplation reached? We cannot cause or produce the least bit of it. God gives it when we are ready. As Jesus said to one of his favorites, Angela of Foligno, "Make yourself a capacity, and I will make myself a torrent."

How do we make ourselves a capacity? First of all, we must be doing our best to live the gospel by being honest, faithful, humble, patient, pure, loving. It makes no sense to talk about being intimate with anyone and at the same time offend that person with no efforts to improve our behavior. That being assumed, we begin mental prayer by meditation — that is, by pondering the basic truths God has revealed in two of his books, the book of Genesis in all its wondrous splendors and the book of Revelation with its even greater marvels and beauties. When we faithfully live the divine word for some months or years, God begins to give the awareness, the yearning, the loving, the intimacy that we call contemplation.

The God of revelation does not operate by fractions. He pays us the compliment of calling us to the heights, not to something less. The greatest of the commandments is to love him with a whole heart, mind, soul, and with all our strength. Ninety-nine percent is not enough. We are to be perfect as our heavenly Father is perfect, not simply to be rather good.

This radical totality is rooted also in the human nature the Lord gave us. All of us have an endless thirst for beauty, love, and delight without limit. Everyone experiences this, even the playboy and the atheist. This is why every last one of us, saint or sinner, is never completely content with any created experience. Always we want more — endlessly more. The trouble with the atheist and the sinner is that they are looking for fulfillment and quenching where they cannot be found.

How do we know that God always asks everything of us, all for our own good? The answer is simple: He has said so over and over again. We have cited a few general examples. Now we see this same radical totality in what the Lord says about our prayer intimacy with him. God gives this remarkable intimacy when we are ready for it. And we get ready by living the entire gospel generously, and that includes giving ample time to our prayer life.

Results

What are the results of this profound, contemplative immersion in God? First of all, you realize that you are far more precious as an ensouled human being than anything and everything in the subhuman universe — more valuable than all the billions of galaxies in our universe and all they contain.

Second, a deepening prayer life prompts you to give up gladly all selfishnesses, big and small, that impede living the gospel fully, that prevent you from becoming an entirely transformed man or woman, "perfect in beauty" as Scripture puts it (Ez. 16:13-14). When you become head over heels in love, you will happily surrender the petty idols that prevent a total self-gift to God and to others in him. Gossiping about others' faults and endless idle chatter are corrected. So is excessive eating and drinking and useless or harmful television. In deepening immersion in the Lord, you become more patient, more humble, more pure, more loving.

The third result of growing contemplative prayer is an enhanced appreciation for created beauty. The deeper we are as persons, the more we wonder at our astonishing universe: a leaf, a snowflake, a living cell in biology class. We are drawn to linger over anything beautiful and thus drink more deeply of its splendor. Just as a smudged mirror obscures the image reflected in it, so does selfishness obscure our vision of the splendors of our universe — especially the magnificence at the pinnacle of visible reality, the human person.

This is why Francis of Assisi saw in creation a shining radiance of the divine glory. He did not see simply the beauty of a rose but a living reflection of the unending beauty of the divine Artist who fashions the millions of roses and other billions of flowers on our luxuriant, blue planet. On the other hand, superficial people are often so jaded by raucous music and garish lights, by alcohol and drugs, by violent and erotic experiences that they become incapable of recognizing lofty splendor when they meet it. Men and women on fire with truth and love are rare — and immensely enriching to people who know them.

A fourth result is our completion and fulfillment as persons. Contemplation feeds us in our deepest hungers: truth (being in touch with reality as it is), love, beauty, delight, celebration. No matter how elegantly wealthy people dine and drink, they always look for more. No one's deepest needs are ever met at banquets. Luxuries never satisfy. Nor do worldly pleasures and entertainments, licit or illicit. On the other hand, people with a deepening prayer life experience a growing happiness, contentment, and fulfillment. Augustine learned from experience before his conversion that sin never satisfies: "You have made us for yourself, O Lord, and our hearts are restless until they rest in you."

Point number five: Our beneficial influence on others increases precisely as our prayer intimacy with God deepens. The best thing a husband and father can do for his wife and children is to enhance his immersion in the Trinity. His influence for good toward them here on earth then assumes a greater richness, and it is eternal in its impact. The same, of course, is true of a wife and mother, of a priest and his parishioners, of a teacher and her pupils.

A person so gifted tends to think spontaneously of fresh insights that good people appreciate hearing but rarely encounter at home, in school, or from the Sunday pulpit. Deeply prayerful parents see, live, and can explain to their children what mediocre mothers and fathers would not dream of in fifty years. The same of course, is true of prayerful catechists and clergy. Theologian Hans Urs von Balthasar said it well: "He who does not listen to God has nothing to say to men." By definition mediocre men and women are lukewarm, dull, and colorless when it comes to matters of prime significance. There is little danger they will light fires or stir enthusiasm.

A sixth result of profound intimacy with the Lord is that it increases gradually our daily drinking from the riches of the eucharistic liturgy. God forces himself on no one. The less we cling to selfishness, the deeper we are as persons, the more he can bestow. Shallow men and women worship with their lips, but their hearts are far from their Lord, say both the Old and the New Testaments. Contemplatives worship more and more richly as their prayer life deepens.

If a person continues to be faithful in giving ample time to prayer and in living the gospel generously, contemplation grows even to the point of becoming for five or ten minutes a deep absorption in God, so deep that distractions cease. Not surprisingly, one's whole spiritual life blossoms. That is why deeply prayerful men and women become beautifully patient, self-sacrificing, humble, obedient, chaste, and loving.

We can begin to understand better why Scripture calls contemplation "gazing on the beauty of the Lord," the "one thing," the most important of all our duties and privileges. As explained in the first part of this article this deepening immersion in God is meant for everyone — yes, for you too.

Fr. Thomas Dubay appears regularly on EWTN. His most recent books are Prayer Primer and The Fire Within, both from Ignatius Press. He writes from the Marist Center in Washington, D.C.

©2003 by Catholic Answers, Inc.

It all begins with an idea. Maybe you want to launch a business. Maybe you want to turn a hobby into something more. Or maybe you have a creative project to share with the world. Whatever it is, the way you tell your story online can make all the difference. Don’t worry about sounding professional. Sound like you. There are over 1.5 billion websites out there, but your story is what’s going to separate this one from the rest. If you read the words back and don’t hear your own voice in your head, that’s a good sign you still have more work to do.

Springs of Living Water

September 2017 marked the beginning of a new cycle of Spring of Water meditations, “Young hearts and youthful hearts.” To learn more about why we chose this theme and what topics we’ll be exploring, check out our blog. You can also find our archive of past meditations as well as other resources to grow in your interior life.

Freedom of Heart

Have you ever tried to grasp a handful of sand? It slowly escapes from the crevices of your hands. You are attempting to hold onto it, but in the act of grasping, you lose it. This is what happens when our heart is pulled down by an attachment. Being able to identify any attachments in our hearts is important for any kind of discernment so that we receive fully His abundant graces and have the freedom of heart necessary to say “yes” to God’s will, as Mary did.

Though the thought of attachment might inspire aversion, it’s not as foreign to our human nature as we might think. In the story of original sin, for example, we see Adam and Eve trying to grasp at the good things in the Garden. However, attachment is more than simply experiencing pleasure in something, even experiencing it intensely. God made all things good and wanted us to take pleasure and rejoice in what He created whether that is a relationship, object, place, or occupation.

So, what is an attachment then? What happened in the Garden and what happens in our heart when attachments form? Chapter three of Genesis reveals that the devil tried to enter and sow a seed of doubt. “Did God really tell you not to eat from any of the trees in the garden?”(Genesis 3:1). This question provokes us to doubt who God is and who we are in relationship to God: His sons and daughters. The temptation is to distrust that He, who gave us the Garden, will also give us everything we need. We wonder if perhaps God is holding back something that we need. The devil uses the language of forbidding and — let’s be honest — we’ve all experienced the attraction of forbidden things once that seed of doubt is planted in our hearts. In all this we can start thinking that it is something else that will make us happy instead of a relationship with God Himself. We’ve created an idol and, like the grasping of the sand in our hands, our hearts desire to possessrather than to receive.

J.R.R. Tolkien’s character Gollum, in the Lord of the Rings, exemplifies the slavery of a heart that desires solely to possess. When he receives the powerful ring, he becomes defensive of the ring, grasping it tightly. Yet, he still loses the ring. It is in his obsession to recover his “precious” that he goes crazy. His desperate hunger to possess the ring ruins his life and destroys all his relationships. While Gollum, hideous and manipulative as he is, seems at first glance like a character we could never relate to, we can see in him the consequences of compromising our true freedom in Christ by grasping at attachments. Such attachments are formed when a thing or activity is diverted from the purpose God intended for it, when there is excessive use of it, or if a person or thing is used as a means to get what we want. Like Gollum, we too are hurting those around us and living less than that fullness of joy which Jesus promised us.

Jesus said, “I have come that they may have life and have it more abundantly” (John 10:10). Living out of this abundance is hard when the grip on our “sand” is too tight. Our hearts, minds, and attention are clogged where grace might otherwise flow. We need this grace in order to carry out God’s will in our lives, which allows us to live in this fullness of life. Though we may not be able to release our grip completely and empty our hands of attachments, we can choose to relax or tighten our grip on the good that comes through people, places, things or activities. Loosening our grip may seem too passive or too risky because we dread the loss of control and we fear that the good we have will be taken away. However, it is in relaxing our grip that we are truly free. This simple choice to soften our grip, to empty our hands, may be the greatest kind of struggle any human being will face. It calls forth the greatest courage and dedication and leads to the greatest reward: freedom of heart. It is, after all, freedom that is the pure aspiration of the human heart and, through freedom, love (see Gerald May, Addiction and Grace, 17-19).

Mary enjoyed such freedom of heart as she discerned God’s will for her life. She is a beautiful model for us of one whose hands were empty to receive and never sought to grasp. A friend of ours, Elena Martinz, highlighted this through a beautiful meditation on Mary’s encounter with the serpent who wanted to tempt her to doubt by using the same tactics as he used on Eve. Mary, walking through the garden, is encountering the serpent’s voice for the first time:
"Come on, let’s go, try it and see! I know you're hungry, taste it ... don’t worry, you will not die, on the contrary you will become a goddess and everything you see will be yours.” The stranger’s voice had become firm, imperative. Was he trying to command her?
She saw a thin, fast and slimy thing moving among the rocks right next to her. That strange beast was fast, but she could be faster: she lifted her foot and stomped on him. "It's all mine already. I'm His daughter,” the girl said as she crushed that ugly thing that was so impertinent. (To read the full meditation click here)

Mary, attuned as she was to the voice of God, was able to detect the deceit woven into the serpent’s words. She was confident in her identity as God’s daughter and was thus confident in what belonged to her because of the One to whom she herself belonged. So, the question becomes: are we confident that we are God’s sons and daughters? If we are, we have nothing to fear, no need to grasp. It is all ours already (1 Cor. 3:22-23).

Jesus tenderly reminds us of this truth when He says, “Set your hearts on His kingdom, and these other things will be given you as well. Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom” (Luke 12:31-32). We have a Father in heaven who desires to give us so much more than good things. He desires to give us Himself as He did to Mary after she said “yes” to God’s plan for her to be His mother. May we peacefully let go of whatever attachments are holding us back from the freedom of heart necessary to discern and joyfully carry out His will.

Concrete Resolution
It can be hard to notice or admit an attachment because our nature fears loss of what is good or because we do not know ourselves well enough. I may have an attachment to security or comfort, to my plans, to achievement in school or work, sports, to social media platforms, Netflix, coffee, a particular person, an ideal way of doing something…the list goes on. Ask the Lord if He wants to reveal to you an attachment of your heart in order that He may free you to truly discern, to make grace-filled choices, and to follow Him more completely.

April’s meditation is written by Sister Tatum, AVI.
For more meditations visit our blog at http://blog.apostlesofil.com/
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